By Stephen C. Berkwitz, Juliane Schober, Claudia Brown
Buddhist Manuscript Cultures explores how non secular and cultural practices in premodern Asia have been formed through literary and creative traditions in addition to via Buddhist fabric tradition. This research of Buddhist texts specializes in the importance in their fabric varieties instead of their doctrinal contents, and examines how and why they have been made. jointly, the ebook deals cross-cultural and comparative insights into the transmission of Buddhist wisdom and using texts and photographs as ritual items within the inventive and aesthetic traditions of Buddhist cultures. Drawing on case experiences from India, Gandhara, Sri Lanka, Thailand, Mongolia, China and Nepal, the chapters integrated examine the variety of pursuits and values linked to generating and utilizing written texts, and the jobs manuscripts and photographs play within the transmission of Buddhist texts and in fostering devotion between Buddhist groups. Contributions are by means of reputed students in Buddhist experiences and symbolize diversified disciplinary ways from spiritual experiences, paintings historical past, anthropology, and heritage. This booklet can be of curiosity to students and scholars operating in those fields.
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Extra info for Buddhist manuscript cultures: knowledge, ritual, and art
First or hands. second century ad Schøyen Bamiyan, Collection Afghanistan. Probably second to third or fourth centuries ad Scattered fragments of several folios of different manuscripts. Possibly discarded damaged leaves for which substitutes had been prepared and inserted into the original manuscript. Variable, ranging from “very well preserved” to “heavily damaged” (Strauch 2007: 9–11). ). h¯ı/G¯andh¯ar¯ı. Coherent been new when First half of anthology of s¯utra and interred, and may have second century ad s¯utra-like texts, all or nearly been written all in the same hand.
P. 110) of the manuscripts. Both of these points are, in my opinion, still open to question. The interpretation of the interlinear scribal notation cannot be conclusively determined on the basis of Why did the Gandh¯aran Buddhists bury their manuscripts? 25 the surviving data. Lenz is no doubt right that much, even most of the deterioration of the British Library scrolls took place after their interment in antiquity, but there is nevertheless positive evidence that at least some of them were damaged and incomplete before the interment, as shown, for example by the compound scroll (British Library fragment 5) which consisted of the remnants of at least three originally separate scrolls (Salomon 2000: 20–7).
They also examine practices integrally tied to the production of the texts and the ritual use of texts as material objects that embody transcendent teachings of the Buddha. These transcendent qualities of the dharma could be expressed in texts, inscribed on birch bark, palm leaf or stone, commemorated through recitation, and sculpted in artistic shapes or cosmic architecture. Such encompassing perspectives on Buddhist manuscript cultures show that the Buddhist production of manuscripts is informed by an array of closely linked cultural contexts and practices.
Buddhist manuscript cultures: knowledge, ritual, and art by Stephen C. Berkwitz, Juliane Schober, Claudia Brown